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JAINISM IN SOUTH INDIA it was honoured alike both by the members of the royal household and the common people.
On account of the chronological uncertainty of the data we are not in a position to assign precise dates to these events in the history of the Sātavāhana rulers. But as the rise of the Sātavāhana power is generally assigned to the end of the 3rd century B. C., we may place them broadly during the two centuries preceding the Christian Era.
Bodhan: Bödhan is the headquarters of a taluka of the name in the Nizamabad Dt. It contains a large number of ancient Jaina sculptures, inscriptions and other antiquities. The inscriptions are in Kannada and belong to the regime of the Western Cbālukyas of Kalyāņa. An inscription of Trailõkyamalla or Sõmēśvara I, dated in a. D. 1056, informs us that Bödhan was the capital of the Rashtrakūța emperor Indravallabha who may be identified with Nityavarsha Indra III (A, D, 913-22). The mosque known by the significant name Deval Masjid here must have been originally & Jaina temple. This fact is evident from its pillars braring the figures of Tirthakaras carved on them. A damaged epigraph of the reign of Vikraināditya VI found at the Bellal Tank, registers the grant of certain lands and dues to the teacher Munichandra Siddhāntadēva for the benefit of a Jaina temple.
But this is only a fringe of the later history of the place the beginnings of which penetrate into the hoary antiquity of several centuries before the Christian Era. To trace its early history some material is available in the Buddhist, Jaina and Brahmanical literature. In the inscriptions at Bödhan noticed above, the place has been mentioned as Bödana, which form of the name is also found in modern usage. The ancient name of the place was Põdana; and the identity of Podana with Bödana does not rest on conjecture. In the Kannada Pampa Bhārata, it is stated that Yuddhamalla I, the early ancestor of the poet's patron Arikösari II, indulged in the bathing ceremony of five hundred elephants every day at Bödana which, from the manner of the description in the passage, appears to have been the capital of Yuddhamalla I. The same incident is related in almost identical phrases in the Vömulavāda pillar inscription and Parbhani copper plate charter, which are composed in Sanskrit. In these two records the word Põdana is substituted for Bödana, establishing the identity of both.
1 Hyderabad Archaeological Series, No. 7. 2 The history of this identification is interesting. In the article entitled 'Arikõsari and
Pampa' (Prächina Karnataka, April, 1933), the present writer established the idenitity by citing the parallel passages. M. Govind Pai arrived at the same conclusion independently in his article, Pampa, his country and Times', published in the Kannada journal Bhārati, September, 1933. In his Mediaeval Jainism (p. 186 ) Dr. B. A. Saletore proceeds with the identification, but does not go into the details.
